What shall I Return to the LORD? (Whom do you worship?)

          Gunter Wittenberg puts into perspective the role of tithing in Israelite society.  For Wittenberg, the tithe had a close link to Israel’s worship while at the same time served as a “safety net” for society.[1]  “Joy and care for the brother and sister on account of a deep gratitude for all the blessings received from Yahweh form the two basic elements of worship as Deuteronomy conceives it.”[2]  God’s command to tithe provides for the giver a place in which they become the hands and feet for God. Our giving makes visible God’s justice in our world.

The tithing commands found in Deuteronomy remind us that our worship of God has moral and ethical implications.  Wittenberg writes, “Deuteronomy firmly links the tithe with worship.  True worship is not possible as a private affair.  Worship has both elements, the joyous celebration of Yahweh’s great acts of redemption and gratitude for his blessings, and the enabling of others to participate in this celebration.”[3]  Those that we would include in our celebration of God’s blessings would be members of our household along with the poor and marginalized.

If we never include or gather with others for times of devotion to God, then we fail to worship God.  Living in the United States in 2011 it seems that, as a society, we forget that we are connected to one another as a community.  The concept of a social contract, providing a social safety net for those on the margins, seems to be a foreign concept.  Individualism is favored over any sense of communal process these days.  We are taught to rely on ourselves and whatever we earn, we have, in fact, earned.  God seems to be taken out of the equation when it comes to all that we have received.  Some believe that what we earn has been achieved by the individual and with that logic, what reason is there to return anything to the Lord?  Ralph W. Klein writes, “self-reliance is a kind of idolatry – one fears, loves, and trusts in one’s own ability, one’s own efforts.” [4] Then failure to return to the Lord risks our violating the first commandment.

Our return to the Lord then links together for individuals and congregations social outreach and worship.  There is a difference to what we stand for as a faith community, which is our obedience to a gracious God in comparison to a social service agency.  Sometimes congregations share what God has given to them with others.  Soup kitchens and food pantries, for example, serve the marginalized in the community.  Giving, but failing to share and celebrate disconnects our giving from our faith.  Also, a congregation that gathers to worship but fail to reach out beyond the church walls in order to invite and share in the graciousness of God has in a sense failed to worship God.  They in a sense are worshiping themselves or have turned the past into an idol, failing to come to grips with a community that has changed around them.

Perhaps these prescriptions in Deuteronomy make a distinction between stewardship and charity.  I understand charity to imply that there is a giver and a receiver and isn’t an act of worship.  Charity makes the individual the giver as opposed to God, and giving is often based on emotion as opposed to justice.  The Old Testament reminds us that Stewardship is a constant response to God’s generosity. Stewardship is not an inconsistent knee jerk response to one time pet causes.  Robert R. Ellis writes, “Gratitude gives birth to a desire to serve God’s purposes rather than human ends. Finally, because gratitude is celebrative in nature, it creates an environment in which all stewardship is an act of worship.”[5]

The tithing instruction in Deuteronomy forms the individual and faith community to be counter cultural.  The reason it is counter cultural is because it is clear that when one gives a tithe, God is at the center.  Whether we are following these teachings in Old Testament times or the 21st century, we are called to turn from the ways of an unjust world and worship a just God.

 As Lutheran Christians, we always want to caution against a teaching being turned into some sort of legalism or mandate that could affect one’s salvation.  I don’t believe this to be the case.  The tithe as described in Deuteronomy is a command to discipleship and faithfulness. Fear of legalism and the reality of failure should not stop us from continual practice at being faithful stewards.  God is gracious not only in what God has given to us but even in our falling short of what we are expected to give.  Many times in worship when it is time for the offering I have sung the words “Accept O Lord the gifts we bring, we place upon your table, we do not worship as we ought but only as we are able.”  What we return to the Lord is an act of worship that has ethical implications pointing to God’s justice in the world.  Knowing the connections between stewardship, worship and justice have forever changed how I look at all three because I can no longer separate them. 

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[1]  (Wittenberg 2009) p.94

[2]  Ibid., p.97

[3] Ibid., p.101

[4]  (Klien 2009) p.331

[5]  (Ellis 1995) p.14

Bibliography

Ellis, Robert R. "Divine Gift and Human Response: An Old Testament Model for Stewardship ." Southwestern Journal of Theology , 1995: 4-14.

Klien, Ralph W. "Stewardship in the Old Testament ." Currents in Theology and Mission , 2009: 330-334.

Wittenberg, Gunther. "The Tithe-An Obligation for Christians? Perspectives from Deuteronomy ." Journal of Theology for South Africa , 2009: 82-101.

WHAT Shall I Return to the Lord? (What is Tithing)

Christians are asked to be faithful stewards.  Many churches have stewardship committees, and drives that fall on certain Sundays during the year.  Some in the Church would offer a definition of stewardship that could comprise of one’s time, talent and treasure.  According to Ralph W. Klein the biblical concept of stewardship is “…about generosity and hospitality – God’s generosity and hospitality first, and therefore also ours.”[1]   Stewardship is then rooted in our relationship with our God, and our God is both gracious and generous.  The biblical witness to what Stewardship means for us as servants of the Most High is a response to what God has provided us with.

Another church word that is often connected with stewardship is tithe.  Tithe literally means a tenth; and in the Old Testament Israelites were expected to give a tenth of what they had.   According to Klien, in the Old Testament we find different types of tithes that the Israelites were instructed to follow.[2]   According to Deuteronomy 14:22-23, one takes the tithe and celebrates (eats) their portion with their household in the presence of God.  The second tithe, found in Deuteronomy 14:28-29, is designed to support the Levites, resident aliens, orphans and widows.  In other words, this tithe that takes place every three years seeks to provide for those on the margins of society.  The third tithe is located in Numbers 18:20-32, this tithe supported various ranks of temple clergy who “…carried out their ministries in connection with the tabernacle and later the temple.”[3]   The Levites who received this tithe were also expected to tithe what they had just received from the Israelites.

What do these various Old Testament understandings of tithing have to do with a Christian understanding of stewardship in the 21st century?  Some Christians give many reasons why it is unnecessary and sometimes impractical to follow the prescribed tithing obligations in the Old Testament.  Christians in the 21st century, however, are not disconnected from the relationship with God and story of creation and salvation that we share with the Israelites.

God is gracious and generous and as children of God we are expected by our Lord to be generous with what God has given us.  The Old Testament outlines three different kinds of tithing; which do we follow?  Would it be outrageous for Christians in a postmodern American context to try to follow all three types of tithes that are described in the Old Testament?

I am open about my inadequate math skills, but I believe that if we followed an Old Testament guideline, that would total thirty percent!  The first tithe to part with would be the easiest sell for people to follow.  Take ten percent and celebrate with your household!  How fantastic would it be to have a meal or a family gathering in which you celebrate and gave thanks to God?  How would such a return to the Lord impact the faith formation of both you and your household?

Then we take another ten percent and give it to the poor.  In this case, it would be directly serving a food bank or pantry of sorts ensuring that the marginalized would “have their fill”.  How would intentionally setting aside a portion particularly for the poor affect your understanding of justice in the community?  How would it impact your relationship with those on the margins?  The final ten percent would then go to the congregation we belong to in order to support its ministries and clergy.  This is the tithe that we are probably most familiar with as Christians.  Many congregations through the tithe offered provide outreach to the poor, support clergy and maintain the building space.  What would it mean for individuals and faith communities if they were receiving a tithe that went straight to social outreach (food pantry soup kitchen etc…), with another tithe that supported the clergy and building with a portion of that also going to the poor? 

I understand that thirty percent would be a hard sell to many, but a returning to the Lord on this scale would truly be a spiritual discipline.  This act of stewardship constantly reminds us that we are connected to something much bigger than ourselves.  God’s generosity towards us and expected response frees and connects us with others.  In other words, stewardship forms community.  With God at the center, our return to the Lord brings our household together in celebration.  With God at the center, our return to the Lord reminds us of those who are pushed to the margins who lack resources to provide themselves with daily bread and our God calls us to share and be connected with them.  With God at the center, our return to the Lord provides further ministry and witness of God’s love for the world through the congregation.  If we use the Old Testament as a model and guide to our giving, then our return to the Lord calls us to put God first by being gracious with our household, the poor and faith community.  With God at the center, our return to the Lord provides us with an intimate connection to God and neighbor which provide for us a glimpse of the Kingdom of God. 

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[1]  (Klien 2009)p.330

[2]  Ibid., p.332

[3]  Ibid., p.332

Bibliography 

Klien, Ralph W. "Stewardship in the Old Testament." Currents in Theology and Mission, 2009: 330-334.

Evangelical, Cathlolic and Reforming - A General Secretary and a Confirmation Retreat

Last weekend I was paired with another seminarian, to teach at a Confirmation Retreat at Mar Lu Ridge Camp in Jefferson, MD.  The program that contracted us to teach is known as TEY which stands for Theological Education with Youth.  The theme for this past weekends retreat was The Reformation, Luther and Media.

After collaborating with my co-teacher, we tailored the curriculum to the needs of the retreat.  We had 34 middle school aged youth with 6 high school youth serving as small group leaders.  Overall the retreat was a great experience.  The youth got along with one another.  They were engaged and had lots of fun.

The retreat began Friday evening, but earlier that day the Gettysburg seminary community received a wonderful message from Michael Kinnamon.  Michael Kinnamon is the General Secretary of the National Council of Churches in the USA.  The Faith and Order Commission of the NCC happened to be on campus that day and for our chapel service on Friday Michael Kinnamon delivered a short homily.

I had met Michael Kinnamon at the NCC General Assembly this past November in New Orleans.  His words reminded me about the gift of unity God has given the church, and the sense of urgency we should feel in receiving this gift.  I was reminded by Kinnamon about the need to point to God's gift of unity, while also lifting up the Lutheran theological tradition and heritage.

In fact, as I was trying to lay out how I would teach the Lutheran Reformation to the youth that weekend, three words had come to mind.  The words are Evangelical, Catholic and Reforming.  By the end of the weekend when we were wrapping up and reviewing what we had learned it seemed that this information had stuck!

I asked "What does it mean to be Evangelical?" a youth raised his hand and said "To be a messenger of the Good News."  I was thrilled to hear this response!  I responded, "What is the Good News?"  Another youth raised their hand and said, "That Jesus died for our sins".

The word catholic was a word that many had known.  They had a concept that it meant all or universal Christian.  This part of our identity was truly an opportunity to speak about the communion of saints and what it means to be part of the body of Christ.  Understandings of Justification and the Sacraments were not watered down but translated to concepts that the youth could grasp.

When it came to the word reform the synonyms that were offered got a bit tricky.  The word "change" was a common description of reform.  What was important to convey was that the Good News never changes, how we share that message has changed over the centuries.

I saw the General Secretary of the NCC proclaim a message that called us to embrace the gift of our catholicity, Christians being united by one Lord, faith and baptism.  In the chapel, around me at Gettysburg Seminary were seminarians, faculty and members of the faith and order commission.  Many at this assembly have wrestled with faithfully embracing these marks of the Christian faith.

Later that weekend I gathered with a different part of the body of Christ.  These were not seminarians or theologians but confirmation students.  Not only were they wrestling with their identities, what it means to be a Lutheran Christian, but their own individual identity.

Both assemblies are part of the one church, charged with sharing the Good News and discerning how the Spirits continual renewal and reform may continue to heal visible divisions and aid in our delivery of the gospel.

Our Lenten Journey can be an Ecumenical one

For Christians, the season of Lent is underway, a time that calls for more intentional prayer, fasting, almsgiving and study.  Can churches around the nation and globe be more intentional on making this season an opportunity for deepening ecumenical relationships?  A time in which Christian communities can give and share the gifts their traditions have to offer by coming together throughout the season of Lent for prayer, service and study.

Ecumenical endeavors are being done in various parts of our nation and world during Lent and beyond.  Christians, however, may still be missing an opportunity in which an intentional ecumenical journey through Lent can serve as a common witness to Jesus Christ and also be a time of repentance for the visible disunity in the Church.

"You are dust and to dust you shall return."  Whether we engage in it or not, our Lenten journey is one that we share.  We also have a common baptism, claimed and marked by the same Lord and Savior, our call to discipleship is also a shared journey.

A week of prayer for Christian unity in January is admirable but a season such as Lent intentionally celebrated ecumenically calling Christians to repent, fast, pray and serve may lead to tremendous transformations in the lives of individuals, congregations and denominations (not to mention the church and the world).

By the Spirit's work, there may be joyful receptions of unity and diversity God has given God's one holy church.  Walking this Lenten journey together, we will at times be serving one another and at other times standing shoulder to shoulder in our service to the poor, beginning and ending our time together with worship.  If Christians across denominations engaged in such a journey together it may continue past Lent.  It may seem ridiculous to put the brakes on and return to isolation as we celebrate Easter and proclaim the resurrection.

Christians engaging in a common mission and Lenten journey may discover that by Easter, what some are calling a dying ecumenical movement may be raised to new life pointing to Jesus Christ, the one who makes all things new. 

Voices from the Past: Walter Bouman and Evangelism 101

Recently I was given a little reading assignment entitled Yes and No in a Taxicab by Walter Bouman.  It is a dialogue (verbatim) between Pastor Bouman and a Taxicab driver.  I would encourage any Christian to read this dialogue because it truly serves as a guide to an Evangelism 101.

On the way, to the airport and wearing a clergy collar the cab driver engages Bouman in a conversation about religion.  The cab driver is not a stranger to church but at this point in his life does not engage in or practice any form of organized religion.  In fact, the cab driver reduces all religions to being good, just as long as a person practices them.  Bouman begins to shoot down this argument pointing to Hitler and Nazism as dangerous religion.

Bouman does not catechize in the traditional way in which we would understand and expect from a pastor.  Bouman simply inquires from the cab driver what in his life does he say "Yes" to, what is it that justifies his existence.  Inevitably this line of questioning points to the fact that anything in this world that has our "Yes" loyalty and devotion other than the one true living God will lead to despair.

This conversation seemed to have taken place during the Vietnam war because the cab driver discusses the possibility of his son being drafted.  Bouman's insight, however, still applies in a Post-Modern context.  Bouman does not abandon the traditions and teachings of the Church as he bears witness to the Good News of Jesus Christ to this cab driver.  In fact, Bouman is echoing what Martin Luther argues in the Large Catechism "That now, I say upon which you set your heart and put your trust is properly your god."

Responding to the cab drivers insight on the short comings of the Church faithfully living out this Good News of Jesus Christ Bouman said, "when the church cares about itself and worries about whether people care about it, then that's a sure sign that the Gospel is being missed  somewhere.  The Gospel sets people free from wondering who cares about them, sets them free for caring."

In our current context, there are still many false gods in the Church and in the world.  Mainline churches who are concerned with institutional survival need to hear these wise words of witness from Walter Bouman.

As a millennial, trying to share who Jesus Christ is to others in my generation I often do not know where to begin.  When trying to convey to a parishioner who is a baby boomer how the Good News they hear every week has freed them to care for others I do not know where to begin.  Walter Bouman and Martin Luther both give us a starting point on where our conversations may begin.  We can discuss and inquire about the god(s) in their lives and through dialogue and discussion we can share the story of Jesus Christ.

From the dialogue, we do not know what happens to the cab driver.  Did he start going back to church?  Did the god in his life become Jesus Christ?  Did he continue to practice his private religion?

That is not essential.  If we use Walter Bouman's witness, as a guide to fast and empirical results in evangelism then we miss the point.  On this day, when Walter Bouman was in a cab heading to the airport he shared the Good News and planted a seed.  It is the planting and watering of seeds that those who belong to the Church are called to do in caring for others.